The Introduction Of Arabic Philosophy Into Europe
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The Introduction of Arabic Philosophy Into Europe
These essays on the way medieval Arabic philosophy was first introduced into European universities explain their formal working and provide fascinating accounts of the hardy souls who first ventured, literally, into hitherto unknown terrain.
The Introduction of Arabic Philosophy into Europe
The contributors to this volume are noted scholars from Belgium, France, Germany, Great Britain, Hungary, Morocco, Poland, the Soviet Union, and Spain. Each has stepped somewhat outside of his or her usual academic interest to consider how the writings of a particular Arab philosopher or of a group of Arab philosophers were introduced into a particular European university. Their essays identify the European professor or scholar who first introduced the works of an Arab philosopher into his university, speak about the works themselves, and explore what prompted the original European interest in the particular philosopher or philosophers. Thus, by explaining how medieval European universities first approached Arab philosophy, these papers contribute to the growing interest in the curriculum and general life of those important institutions.
Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe
Author: Anna Akasoy
language: en
Publisher: Springer Science & Business Media
Release Date: 2012-12-13
While the transmission of Greek philosophy and science via the Muslim world to western Europe in the Middle Ages has been closely scrutinized, the fate of the Arabic philosophical and scientific legacy in later centuries has received less attention, a fault this volume aims to correct. The authors in this collection discuss in particular the radical ideas associated with Averroism that are attributed to the Aristotle commentator Ibn Rushd (1126-1198) and challenge key doctrines of the Abrahamic religions. This volume examines what happened to Averroes’s philosophy during the sixteenth, seventeenth and eighteenth centuries. Did early modern thinkers really no longer pay any attention to the Commentator? Were there undercurrents of Averroism after the sixteenth century? How did Western authors in this period contextualise Averroes and Arabic philosophy within their own cultural heritage? How different was the Averroes they created as a philosopher in a European tradition from Ibn Rushd, the theologian, jurist and philosopher of the Islamic tradition?